As we approach Canada Day, the topic of indigenous peoples has become front and center for the comfortable people of the western world. This primarily focuses on Canada and the discovery of bones found on sites of residential schools. This has caused people to – all of a sudden – remember the residential schools as a break from the constant sanitizing of their hands and shaming people for not capitulating to their fears. Calls for the abolishment of Canada Day, the flag, even police have given this massive traction for virtue signaling on both main stream and social media. However, this topic is quite deep and quite nuanced as some might think and the narrative may not be all as it seems. The residential schools – much like COVID – has created a polarization on this topic and being exploited by both political parties to use as a weapon against their opponents. So, lets talk about the issue of residential schools and address the indigenous issue as we head into Canada Day. Be warned, this is a nuanced discussion.
My Experience
I think its pertinent to discuss my experience with indigeneity in Canada, notably through my academic training. First, in the area of indigenous education, I have co-authored two books defining indigenous pedagogy, the importance of elders and storytelling to indigenous learning, the benefits of indigenous pedagogy in blending with western pedagogy, and the discussion of thoughtful reconciliation with Aboriginal Peoples in a Canadian context (Smith, Babich & Lubrick, 2020; Smith & Babich, 2021). Furthermore, my peer-reviewed dissertation on interdisciplinarity discussed indigenous methodologies to learning, and how indigeneity can develop a critical understanding towards learning competencies and indigenous history (Babich, 2021). Also, I point out the benefits of government policies to help indigenous members be successful through legislation designed to help indigenous members and communities thrive in a modern economic landscape. Much to the chagrin of left-wing activist who promote victimization, I attribute this sour victimization to the vicious cycle of poverty, alcoholism, and missing indigenous women, which are more pressing issues regarding indigenous rights in Canada (Babich, 2020).
With that said, I think it is important to look at what is being presented, have a historical understanding of the situation involving Aboriginal Canadians, and provide nuance towards alleviating tension when discussing this topic. Let’s try and find some nuanced truth with this topic.
Evidence So Far
What do we have in front of us so far? We have the remains of individuals found on the residential school sites in British Columbia and Saskatchewan. What we know from the National Center for Truth and Reconciliation (2021) is that there were over 4000 children who died in the care from residential schools through either illness, injury, or who went missing. This information was collected through records preserved from churches, government, and the TRC reconciliation process. Investigations are still ongoing, and it takes time to ensure all the data is sufficient according to the Center. As for unmarked graves, the TRC is continually investigating and divulging information relating to these current findings and future unmarked graves as they are discovered.
How is this mirrored in the recent media stories? From Global News – to international stories from CNN and the The New York Times describing the B.C. incident as ‘mass graves’ with CNN quoting NDP leader Jagmeet Singh who remarks this particular incident as a “genocide”. This certainly stirred up emotion, including the vitriol held on social media by many including prominent activists. However, all of these takes were editorialized before a Tk̓emlúps te Secwépemc Chief had to release a statement that these were not ‘mass graves’ and no confirmation of a ‘genocide’. Furthermore, the Cowessess First Nation burial site drew equal vitriol on social media with posts outlining the mass genocide of 715 more children, even though Chief Cadmus Delorme told Reuters that the graves were children and adults, including some individuals who were non-indigenous and belonged to the church.
Could these be mass graves with evidence of a genocide? I will not rule that out. However, when we look at the traditions of our aboriginal peoples and their burials and listen to their members we see a different picture. There is a distinct difference between European burial rites and aboriginal burial rites as aboriginal rites involve stone mounds or red ochre burials on indistinct lands according to their traditions. This is different from cemeteries which are distinct lands marked with headstones. In addition, given the connection to nature, a host of burial grounds may be overgrown with foliage, trees, or rocks and can be difficult to identify (Blair, 2005). Again, could it be mass graves? Or is it more likely they were children or tribal members that were given proper funeral rites in connection with aboriginal tradition. It introduces a more nuanced question than the rhetoric presented in media discourse.
Accountability
What is accountability in this situation? How might we address this with what we know now? The TRC along with First Nations tribes are reviewing these cases as we continue to acknowledge the past of what the residential schools were. The Canadian Government should be accountable of course, but I would recommend that a statement from the Pope himself and a visit from the Vatican to acknowledge the hardships of the residential schools would go a long way. This may come as a shock, but the accountability should be focused on how a harmful religiosity was displayed and used as a dehumanizing tool which potentially led to the cases of injury, illness, and death. The Catholic Church needs to reconcile with its past and the trauma it has caused not only with the residential schools in Canada and the United States, but its other controversies involving pedophilia and fraud – which are disturbingly intertwined with residential schools as some cases involve sexual abuse and lack of fiduciary management leading to illness (Historica Canada, 2012).
Ultimately, accountability comes from institutions that created and inherited the system, not any one group of Canadians or individual Canadians. This is the contradictory angle of virtue signaling that asks you, the individual, to repent for the sins of our institutions and is an unwelcome request. This is not a beneficial form of accountability, and I will be discussing more on what the Government of Canada and the Catholic Church can provide for future outcomes to this problem.
Dangers of Virtue Signaling
There are three dangers to virtue signaling in this case. First, I think it is important to check your political vitriol and rhetoric at the door until after reports are confirmed by the First Nations tribes and the TRC. Second, snap judgements in cases like this usually backfire considering the entire story is much more nuanced, and media sensationalism is usually carried out with surface level information…barely. Third, and most importantly, we have to braid the concepts – much like with indigenous and western learning – to gain a wider picture of the truth. Yes, the residential schools at the hands of the Catholic Church and the Canadian Government must be acknowledged as our country’s greatest sin and these institutions must be made accountable. With that said, we have made strides throughout most of our history to address these issues including P.H. Bryce’s (1922) work in uncovering the health conditions of children in the schools, to the Government and Church ceding schools to local tribal bands, to compensation and an official apology by the Harper government in 2008. However, blame towards anyone for their nationality, belief in country, or politics is unwelcome and detrimental to the objective of reconciliation and forgiveness.
Outcomes
In summation, what are the outcomes from these recent stories?
- Aspects of indigenous pedagogy braided with western pedagogy are beneficial for learning and for social healing.
- Curriculum in Canada have – and should continue to discuss the history of residential schools without a political lens; just stating facts, outcomes, and reflections.
- The Canadian Government has officially apologized and should focus on other issues in Aboriginal Communities such as drug and alcohol abuse and missing indigenous women. This should also be a bi-partisan effort.
- The Catholic Church (i.e. The Vatican) should release an official statement of apology and provide financial support for future grave excavations. It would be beneficial if Pope Francis would make a statement of this in a papal encyclical to address the abuse and poor management leading to deaths of indigenous children.
- Political divisiveness by calling for #LandBack or #CancelCanadaDay is unwanted and not beneficial to the discourse, this does not help indigenous communities and further divides the country.
- We need to reassess funding to deal with contemporary issues of Aboriginal communities.
- Contrary to what news reports and activists say, the Canadian people DO NOT have to pay for the sin of residential schools and we are still able to be proud of our heritage and our culture.
Addendum: This is a written addendum after publication of this blog that outlines the recent stories relating to the arson of catholic churches in Alberta, along with two in British Columbia. This is an unacceptable measure for reconciliation and forgiveness and runs contra to the goals outlined in this piece. This is an unwelcomed hate crime in our society. Keith Crow, Lower Similkameen Chief states, “I’m angry…I don’t see any positive coming from this and it’s going to be tough”. 6/30/2021
References
Babich, C. (2020). The Interdisciplinarity Reformation: A Reflection of Learning, Life, and Society. eCampus Ontario. https://www.amazon.com/Interdisciplinarity-Reformation-Reflection-Learning-Society/dp/B08RCG2BKK
Babich, C. (2021). Reviewing the interdisciplinarity of professors at colleges and universities globally through a meta-analysis of current literature. Scholarship at the University of Windsor, 157, 1-66. https://scholar.uwindsor.ca/cgi/viewcontent.cgi?article=1176&context=major-papers
Blair, P. J. (2005). The non-protection of Canadian aboriginal heritage: Burial sites and artifacts. SCOW Institute. http://scow-archive.libraries.coop/library/documents/HeritageSitesFacts.pdf
Bryce, P. H. (1922). The story of a national crime: An appeal for justice to the Indians of Canada. James Hope and Sons Ltd. http://caid.ca/AppJusIndCan1922.pdf
Historica Canada. (2012). Residential schools in Canada: An education guide. http://education.historicacanada.ca/files/103/ResidentialSchools_Printable_Pages.pdf
National Center for Truth and Reconciliation. (2021). Student memorial register FAQ. https://nctr.ca/memorial/national-student-memorial/student-memorial-register-faq/
Smith, C., Babich, C., & Lubrick, M. (2020). Leadership and management in learning organizations. eCampus Ontario, (Ch. 6.5 Indigenous Pedagogy). https://ecampusontario.pressbooks.pub/educationleadershipmanagement/
Smith C., & Babich, C. (2021). Theories of individual and collective learning. eCampus Ontario, (Ch. 9 Indigenous Pedagogy). https://ecampusontario.pressbooks.pub/ticl/
Cover Image: Buffalo on the Plains, 1890 – Albert Bierstadt – WikiArt.org
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